A Companion to Hildegard of Bingen

More documents

Recommendations

Info

202 leigh-choate, flynn, and fassler as the antiphon O mirum admirandum, set forth in an abstract manner the pervasive dichotomies of hiddenness, humility, and exile, and height, honor, and liturgical community. The succeeding verses, and the corresponding responsory O viriditas digiti Dei, allude to Disibod’s establishment of a religious community (plantatio), an appropriate subject for matins, when the responsory would have accompanied the day’s narrative lessons. These readings were likely selected from the commune sanctorum until Hildegard’s vita of the saint became available. The fĳinal verses of song text, and the corresponding sequence O presul vere civitatis for Mass, highlight the exile of the saint and his servants, those singing his praises. Their self-reflective exegesis of Disibod’s role in the celestial city and the performance of the liturgy in his church on earth echo Hildegard’s other sequences, including that for St Rupert, O Ierusalem. If Hildegard’s songs for Disibod prioritize his identity as a confessor, their placement in the earliest notated collection obscures this categorization. In Dendermonde, Hildegard’s three songs for the saint appear not with those for St Rupert and confessors, but with those for St John the Evangelist and apostles (fols 162r–63r). Scholars have puzzled over this unconventional placement, generally positing that Hildegard simply wanted to give special emphasis to a local saint who had, after all, evangelized the Rhineland as an exiled Irish bishop—an apostolic man (apostolicus vir).21 Even while suggesting this, van Poucke offfers “no valid explanation” and “no reason” for the disparity between the Disibod and Rupert songs in this source, believed to have been compiled for the monks of Villers under Hildegard’s own direction.22 Perhaps a closer look at Hildegard’s Disibod songs, specifĳically the responsory O viriditas digiti Dei, will shed further light on the issue. Example 1 outlines O viriditas as visionary text (as in her letter) and as notated liturgical song (according to the Dendermonde and Riesenkodex manuscripts). 21 E.g. Symph. (Eng.), p. 58, and Peter van Poucke, ed., Hildegard of Bingen: Symphonia harmoniae caelestium revelationum: Dendermonde, St.-Pieters & Paulusabdij, Ms. Cod. 9 (Peer, 1991), p. 7. 22 van Poucke, ed., Symphonia: Dendermonde, p. 7.
hildegard as musical hagiographer 203 Example 1. O viriditas digiti Dei in Hildegard’s Letter and Her Song Collections Hildegard’s letter 74r Dendermonde Riesenkodex (from Riesenkodex fol. 347ra) (fol. 162r–v) (fol. 470va–b) Et o uiriditas digiti dei in qua deus constituit plantationem que in excelso resplenduit ut statuta columpna; tu gloriosa es in preparatione dei. Et o altitudo montis que numquam dissipaberis in discretione dei; tu tamen stas a longe ut exul, sed non est in potestate armati qui te rapiat. R[esponsorium]. O uiriditas digiti dei in qua deus constituit plantationem que in excelso resplendet ut statuta columna tu gloriosa in preparatione dei. v[ersus] Et o altitudo montis que numquam dissipaberis in diffferentia dei tu tamen stas a longe ut exul sed non est in potestate armati qui te rapiat. [Repetendum] Tu gloriosa [in preparatione dei]. R[esponsorium]. O uiriditas digiti dei in qua deus constituit plantationem que in excelso resplendet ut statuta columna tu gloriosa in preparatione dei. v[ersus] Et o altitudo montis que numquam dissipaberis in diffferentia dei tu tamen stas a longe ut exul sed non est in potestate armati qui te rapiat. [Repetendum] Tu gloriosa [in preparatione dei]. [Doxology] Gloria patri et fĳilio et spiritui sancto. [Repetendum] Tu gloriosa [in preparatione dei]. The text for Abbot Kuno does not reflect the liturgical form of a responsory, which consists of a (typically choral) respond, followed by a (solo) verse and a shortened respond called the repetendum. The most prominent responsories might end with the doxology and another iteration of the repetendum, as outlined in the Riesenkodex. In this responsory, Hildegard portrays Disibod as a monastic founder through whom God planted a vineyard, or community (in qua Deus constituit plantationem), and as an exile (stas a longe ut exul). As both man (St Disibod) and place (Mount St Disibod), Disibod reflects the verdure (viriditas) of God, as well as the mountain’s height (altitudo montis), which will never be leveled or ensnared by the enemy. Disibod and his mountain monastery will survive the humbling wrath of God in the latter days and the snares of the armed man (armatus), or devil.
Page 1 and 2:
A Companion to Hildegard of Bingen
Page 3 and 4:
A Companion to Hildegard of Bingen
Page 5 and 6:
CONTENTS Notes on Contributors ....
Page 7 and 8:
NOTES ON CONTRIBUTORS Michael Embac
Page 9:
notes on contributors ix with parti
Page 12 and 13:
xii abbreviations Epistolarium, III
Page 15 and 16:
ACKNOWLEDGMENTS The editors wish to
Page 17 and 18:
TIMELINE FOR HILDEGARD OF BINGEN’
Page 19:
THE REGION OF HILDEGARD OF BINGEN s
Page 22 and 23:
2 kienzle and stoudt as well emphas
Page 24 and 25:
4 kienzle and stoudt A Companion to
Page 26 and 27:
6 kienzle and stoudt Elisabeth of S
Page 28 and 29:
8 kienzle and stoudt Finally, the a
Page 30 and 31:
10 kienzle and stoudt over the cour
Page 32 and 33:
12 kienzle and stoudt also an (illu
Page 35 and 36:
WHAT DO WE KNOW ABOUT THE LIFE OF J
Page 37 and 38:
what do we know about the life of j
Page 39 and 40:
Page 41 and 42:
Page 43 and 44:
Page 45 and 46:
Page 47 and 48:
Page 49 and 50:
Page 51 and 52:
Page 53 and 54:
Page 55 and 56:
Page 57 and 58:
Page 59 and 60:
ST DISIBOD AND THE HISTORY OF THE D
Page 61 and 62:
st disibod and the history of the d
Page 63 and 64:
Page 65 and 66:
Page 67 and 68:
Page 69 and 70:
Page 71 and 72:
Page 73 and 74:
Page 75:
Page 78 and 79:
58 constant j. mews least as practi
Page 80 and 81:
60 constant j. mews Hildegard was r
Page 82 and 83:
62 constant j. mews a religious lif
Page 84 and 85:
64 constant j. mews how Archbishop
Page 86 and 87:
66 constant j. mews gathered around
Page 88 and 89:
68 constant j. mews have copied at
Page 90 and 91:
70 constant j. mews life to come se
Page 92 and 93:
72 constant j. mews Augustinian com
Page 94 and 95:
74 constant j. mews “the ways of
Page 96 and 97:
76 constant j. mews true life” (r
Page 98 and 99:
78 constant j. mews the language of
Page 100 and 101:
80 constant j. mews Disibodenberg,
Page 102 and 103:
82 constant j. mews into bloom, and
Page 105 and 106:
UNEQUAL TWINS: VISIONARY ATTITUDE A
Page 107 and 108:
unequal twins 87 nifĳicat (Quia re
Page 109 and 110:
unequal twins 89 In this study, how
Page 111 and 112:
unequal twins 91 Maria consors mart
Page 113 and 114:
unequal twins 93 amazing popularity
Page 115 and 116:
unequal twins 95 An important conf
Page 117 and 118:
unequal twins 97 and shared its lit
Page 119 and 120:
unequal twins 99 common musical com
Page 121 and 122:
unequal twins 101 Could we imagine
Page 123 and 124:
unequal twins 103 interpreted as a
Page 125 and 126:
unequal twins 105 Hildegard’s son
Page 127 and 128:
unequal twins 107 encounter with th
Page 129 and 130:
HILDEGARD, THE SCHOOLS, AND THEIR C
Page 131 and 132:
hildegard, the schools, and their c
Page 133 and 134:
Page 135 and 136:
Page 137 and 138:
Page 139 and 140:
Page 141 and 142:
Page 143 and 144:
Page 145 and 146:
Page 147 and 148:
Page 149 and 150:
Page 151 and 152:
Page 153 and 154:
Page 155:
Page 158 and 159:
138 kienzle and stevens commenting
Page 160 and 161:
140 kienzle and stevens monks at Vi
Page 162 and 163:
142 kienzle and stevens Mary, and t
Page 164 and 165:
144 kienzle and stevens problems oc
Page 166 and 167:
146 kienzle and stevens Hildegard
Page 168 and 169:
148 kienzle and stevens Likewise, i
Page 170 and 171:
150 kienzle and stevens The magistr
Page 172 and 173: 152 kienzle and stevens Knowledge o
Page 174 and 175: 154 kienzle and stevens became the
Page 176 and 177: 156 kienzle and stevens to prophecy
Page 178 and 179: 158 kienzle and stevens the Rhinela
Page 180 and 181: 160 kienzle and stevens also chose
Page 182 and 183: 162 kienzle and stevens memory enjo
Page 184 and 185: 164 leigh-choate, flynn, and fassle
Page 242 and 243: 222 susanne ruge linked to the part
Page 244 and 245: 224 susanne ruge An outline is incl
Page 246 and 247: 226 susanne ruge in the Vite mer. t
Page 248 and 249: 228 susanne ruge Thus, even before
Page 250 and 251: 230 susanne ruge These two primary
Page 252 and 253: 232 susanne ruge Since the devil is
Page 254 and 255: 234 susanne ruge in the tradition o
Page 256 and 257: 236 susanne ruge In response, the v
Page 258 and 259: 238 susanne ruge blessed who await
Page 260 and 261: 240 susanne ruge levels do not diff
Page 262 and 263: 242 susanne ruge the murder of a ch
Page 264 and 265: 244 susanne ruge teacher or judge (
Page 266 and 267: 246 susanne ruge The Benedictine Ru
Page 268 and 269: 248 susanne ruge (vices) and in the
Page 270 and 271: 250 debra l. stoudt Translations of
Page 272 and 273:
252 debra l. stoudt St Augustine (3
Page 274 and 275:
254 debra l. stoudt appeared in the
Page 276 and 277:
256 debra l. stoudt are useful in i
Page 278 and 279:
258 debra l. stoudt of life,”39 a
Page 280 and 281:
260 debra l. stoudt physical and sp
Page 282 and 283:
262 debra l. stoudt begins with Ada
Page 284 and 285:
264 debra l. stoudt Hildegard is af
Page 286 and 287:
266 debra l. stoudt As an amulet, t
Page 288 and 289:
268 debra l. stoudt account of Chri
Page 290 and 291:
270 debra l. stoudt exorcism, compl
Page 292 and 293:
272 debra l. stoudt The Antichrist
Page 294 and 295:
274 michael embach Pentachronon and
Page 296 and 297:
276 michael embach Chapter in Pragu
Page 298 and 299:
278 michael embach for the canoniza
Page 300 and 301:
280 michael embach the successful e
Page 302 and 303:
282 michael embach texts compiled d
Page 304 and 305:
284 michael embach that will afffli
Page 306 and 307:
286 michael embach that Winand was
Page 308 and 309:
288 michael embach University, Ms.
Page 310 and 311:
290 michael embach cannot be consid
Page 312 and 313:
292 michael embach In addition, he
Page 314 and 315:
294 michael embach Hildegard in his
Page 316 and 317:
296 michael embach saint’s nimbus
Page 318 and 319:
298 michael embach Jacobus de Guis
Page 320 and 321:
300 michael embach works in his com
Page 322 and 323:
302 michael embach produced by a Je
Page 324 and 325:
304 michael embach of Hildegardian
Page 326 and 327:
306 george ferzoco ignored. Thus, t
Page 328 and 329:
308 george ferzoco sent their revis
Page 330 and 331:
310 george ferzoco better part of t
Page 332 and 333:
312 george ferzoco Hildegardis, vir
Page 334 and 335:
314 george ferzoco and was complete
Page 336 and 337:
316 george ferzoco The papal bull o
Page 338 and 339:
318 george ferzoco in providing a l
Page 340 and 341:
320 george ferzoco II.B. Church off
Page 342 and 343:
322 george ferzoco but it also show
Page 344 and 345:
324 bibliography München, Bayerisc
Page 346 and 347:
326 bibliography Gerard of Csanad.
Page 348 and 349:
328 bibliography Johannes Afffligem
Page 350 and 351:
330 bibliography ——. Guillelmi
Page 352 and 353:
332 bibliography Bund, Konrad. “D
Page 354 and 355:
334 bibliography ——. “Platoni
Page 356 and 357:
336 bibliography ——. “Ductus
Page 358 and 359:
338 bibliography Alfred Haverkamp,
Page 360 and 361:
340 bibliography Jonsson, Ritva. Hi
Page 362 and 363:
342 bibliography May, Johannes. Die
Page 364 and 365:
344 bibliography Oxford Music Onlin
Page 366 and 367:
346 bibliography Staab, Franz. “R
Page 369 and 370:
INDEX Abelard, Peter 117n36, 127, 1
Page 371 and 372:
index 351 Cuno, abbot of Disibodenb
Page 373 and 374:
index 353 Helenger, abbot 207 hell
Page 375 and 376:
index 355 Leclerq, Jean, scholar 10
Page 377 and 378:
index 357 Paul of Bernried 67-68 Pa
Page 379 and 380:
index 359 theology, creation 78, 10
show all

A Companion to Hildegard of Bingen

Create successful ePaper yourself

Delete template?

Save as template?